Guru Granth Sahib Ads Disclosure Guru Granth Sahib (The Sacred Text of Sikhs) The Guru Granth Sahib is another name for the Adi Granth, the primary sacred text of Sikhism. It is called Guru Granth because the text is considered to be the "living guru" for the worldwide Sikh community. Hence, the reading, chanting and study of the text is a central practice throughout the Sikh religion. The Adi Granth was compiled in the 16th century under the leadership of the 5th guru, Guru Arjan. He began the project in 1603 and completed it one year later. The text includes: - hymns and teachings of the first 5 gurus of Sikhism, including those of the founder Nanak - some writings of Kabir, a poet of the Sant movement, which was a devotional movement described elsewhere in this section that was influential in the formation of Guru Nanak's spiritual perspective - the writings of 20 selected Hindu and Muslims saints/mystics who affirmed the oneness of God and were deemed to know and practice true spirituality.

Overall, the text includes over 6000 hymns, one-third of which were composed by Arjan himself. The text is organized into 31 sections with hymns in each section. The hymns are arranged in chronological order according to their authors among the 5 gurus. After the hymns of the Sikh gurus comes the additional hymns written by Kabir and other Hindu and Muslim saints. The Adi Granth (or Guru Granth Sahib) is treated in much the same way as a living guru would be treated in Sikh worship. The text is brought in and out of the worship space via a ceremonial procession. It is draped in special materials and held on a special stand. It is often fanned with feathers as it is being read, in just the same way a living guru might be fanned while giving a teaching or lecture. People bow to the text and back away from it instead of turning their backs on it, as a sign of respect. The text is the central "figure" at weddings, birthdays and other special events, just as a living guru would be an honored guest.

Many Sikhs have a special place in their homes for their copy of the Adi Granth and treat it with the same honor and respect as it receives in the Golden Temple at Amritsar and in gurdwaras throughout the world. Sikh Texts Shri Guru Granth Sahib The sacred text of the Sikhs The Granth is the central text of Sikhism, a religion that emerged in the Punjab region of India in the 15th Century. Sikhism is a unique faith which has aspects of Islam: monotheism and iconoclasm, and Hinduism: reincarnation, karma and nirvana. However Sikhism is distinct from Hinduism and Islam. The Sikh Gurus (teachers), contemporaries of Luther and Calvin, were reformers who rejected the caste system and much of the apparatus of Hindu ritual and legalism. They promoted religious tolerance and the equality of women.

The founding Guru, Shri Guru Nanak Dev Ji, (1469-1538), is noted for the saying "There is no Hindu, there is no Muslim." The Granth, compiled by Guru Gobind Singh, contains compositions of six Gurus, namely Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan, and Guru Teg Bahadur. The hymns are arranged by the thirty one ragas (musical forms) in which they were composed. The hymns that comprise the Granth were originally written in several different languages: Persian, mediaeval Prakrit, Hindi, Marathi, old Panjabi, Multani, and several local dialects. In addition, there are Sanskrit and Arabic portions. This makes it extrordinarily difficult to translate. The translation presented here is the Khalsa Consensus Translation, which is highly regarded by scholars. The Granth is considered the living embodiment of the Gurus, the "eleventh guru". Printed copies of the Granth are treated with the greatest respect. This is the reason for the honorific titles that make up the full name of the book.

There are protocols to be observed in while reading of the Granth. A Sikh reader suggests the following: "Out of respect, it is advised that before you do read the Sri Guru Granth Sahib, that you cover your hair." This is normally with a turban or a piece of cloth provided by the gurdwara. Sikh Sacred Texts - The Guibord Center An Evening with Siri Guru Granth Sahib Refreshed in Body – in Mind – in Spirit The goal of The Guibord Center – Religion Inside Out is to help people have an experience of religion that opens up hearts as well as minds. Those who attended Sikh Sacred Texts left laughing joyfully, animated, and refreshed – nourished in body, in mind and in spirit. Nirinjan Singh Khalsa, a gifted speaker, began the afternoon with everyone gathered in a small classroom at Khalsa Care Foundation to view a beautiful and informative set of slides (available here on the website) about Guru Granth Sahib, the sacred text of the Sikh religion, the fifth largest religion in the world today, founded in the 15th century by Guru Nanak in the Punjab area of India and Pakistan in a time of the great injustice of the caste system.

Nirinjan made it a point to say from the very beginning of his talk that he hungered to hear the things we wanted to know about Sikhism. He offered a true exchange not a one-sided lecture. Thus he created a rare opportunity to learn about these people of deep integrity and courage who lives are formed in their relationship with their living Guru: Guru Granth Sahib. Unlike the Holy Bible, or the Torah, or the Bhagavad Gita, or many other sacred texts, the Guru Granth Sahib is not a history or even a story, rather it is “a compilation of the devotional writings, poetry and hymns of seven of the Sikh Gurus and … of Sikh, Sufi, Hindu and Muslim saints and sages”. It is a collection of chanted teachings carefully pieced together to function like a tuning fork used to restore the harmony of the listener by orienting one ever towards The Holy. The Text is not worshiped as an idol but rather is fullyengaged as a Living Guru. One reveres and experiences the Guru Granth Sahib as a means of attuning with God through being with the Holy Text.

There were many thoughtful questions that did, indeed, lead into a rich and poignant exchange filled with remarkable vulnerability and compassion. Participants gained not only information about the trappings and traditions of Sikhs, but experienced their integrity as well as Nirinjan became an example of how they live out their faith. Following the classroom exchanges, all were invited to shed shoes and don head coverings, in order to enter into the large, peaceful sacred space of thegurdwara to experience actually being in the presence of the Guru Granth Sahib. Once acclimated to the potential awkwardness of sitting on the floor, men on one side and women on the other, one began gradually to relax into the rhythmic chanting. There in the front of the room on a raised throne-like platform (Palki) was a heavy, richly decorated dark blue cloth that covered the Guru. A turbaned man holding a large white Chori sab, waved it respectfully over the Sacred Text. The words being chanted were of the Sufi saint Kabir and were projected in English and Gurmukhi on either side.

“First, Allah created the Light; then, by His Creative Power, He made all mortal beings.” “The Creation is in the Creator, and the Creator is in the Creation, totally pervading and permeating all places.” “The clay is the same, but the Fashioner has fashioned it in various ways.” “There is nothing wrong with the pot of clay – there is nothing wrong with the Potter.” As one allowed oneself to sink gently into the chanting, into the thoughts of God, slowly the inner chatter of the day that clutters the mind began to recede. Breathing slowed. Peace slipped in where tension dwells. We sat and began gradually to let go of those things that distract and disturb our focus from the Eternal. We truly entered into sacred space. After a time, there was a shift – an announcement of the coming ceremony of preparing and putting the Guru to rest at the day’s end. We rose and then sat to receive a mouthful of sweet dessert and then we rose again to stand witness to the deeply respectful, ritually choreographed wrapping of the Holy Text in layers of silk for the evening’s repose.

Once the initial ritual was complete, the Guru Granth Sabih was escorted in procession back into the room prepared for it and placed in bed for the night. We were invited to peek into the room before we moved to partake into the generous meal, thelungar, prepared for us by Sikh families who were our hosts at the gurdwara. The Sikhs served us while we ate but were also open to engage in conversation, conversations that grew deeper as the evening advanced. The children eagerly helped their parents and then slipped into seats to listen into the conversations going on around them. Earlier in the classroom, Nirinjan had spoken of the terrible wave of bigotry and violence unleashed since 9/11 upon the Sikh communities in the United States, where men and women and even children have continued to be subjected to hatred, suspicion and brutality simply for wearing the outward symbols of their faith and living as productive, peace-loving Americans. He had said that tragically many Sikhs in many places in America have had to choose between following their faith or shaving their beards and cutting their hair to be able to find work so they can support their families.

As the evening came to a close, one of the participants new to The Guibord Center came to Gwynne and said, “Ever since 9/11, whenever I’ve seen someone with a turban, I’ve always stepped back. After tonight,.. I’ll step forward.” Adi Granth | Sikh sacred scripture | Britannica.com Sikh sacred scripture Alternative Titles: Adi Sri Guru Granth Sahibji, “Granth”, “Granth Sahib”, “Guru Granth Sahib” Related Topics Genesis Adi Granth, ( Punjabi: “First Book”) also called Granth or Granth Sahib, the sacred scripture of Sikhism , a religion of India. It is a collection of nearly 6,000 hymns of the Sikh Gurus (religious leaders) and various early and medieval saints of different religions and castes. Priest worshiping the Ādi Granth Foto Features The Adi Granth is the central object of worship in all gurdwara s (Sikh temples) and is accorded the reverence paid a living Guru. It is ritually opened in the morning and wrapped up and put away for the night.

On special occasions continuous readings of it are held, which last from 2 to 15 days. On the birthdays of the Gurus or anniversaries commemorating Sikh martyrs , the Granth is sometimes taken out in procession. The first version of the book was compiled by the 5th Sikh Guru, Arjun , at Amritsar in 1604 ce. He included his own hymns and those of his predecessors, the Gurus Nanak , Angad , Amar Das , and Ram Das , and a selection of devotional songs of both Hindu and Islamic saints (notably the poet Kabīr). In 1704 ce the 10th and last Guru, Gobind Singh , added the hymns of his predecessor, Guru Tegh Bahadur (the 6th, 7th, and 8th Gurus did not write hymns), and enjoined that after his own death the Granth would take the place of the Guru.

The book opens with the Mul Mantra (“Basic Prayer”), which is a declaration of the nature of God as Truth, followed by the Japji (“Recital”), the most important Sikh scripture, written by the founder of the Sikh religion, Guru Nanak. The hymns are arranged according to the musical modes (ragas) in which they are to be sung. The language is mostly Punjabi or Hindi, interspersed with Marathi, Persian, and Arabic words. Guru Granth Sahib - SikhiWiki, free Sikh encyclopedia. Guru Granth Sahib Guru Granth Sahib or Adi Sri Granth Sahib Ji ( Punjabi ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ; also called the Adi Granth or Adi Guru Darbar) is more than just a scripture of the Sikhs , for the Sikhs regard and respect the Granth (holy book) as their living Guru . The revealed holy text spans 1430 pages and contains the actual words spoken by the founders of the Sikh religion ( the Ten Gurus of Sikhism ).

Guru Granth Sahib was bestowed the Guruship by the last of the human form Sikh Masters , Guru Gobind Singh Ji in 1708. Before passing away, Guru Gobind Singh Ji decreed that the Sikhs were to regard the Granth Sahib as their next and everlasting Guru. Guru Ji said – “Sab Sikhan ko hokam hai Guru Manyo Granth” meaning “All Sikhs are commanded to take the Granth as Guru”. So today, if asked, the Sikhs will tell you that they have a total of 11 Gurus. (10 Gurus in human form, and the eternal shabad Guru, the Guru Granth Sahib). Unique amongst the world's major religious scriptures, while compiling the Guru Granth Sahib, the Sikh Gurus incorporated not only their own writings, but also included the writings of other contemporary saints from Hinduism and Islam (including saints belonging to the lowest strata of untouchables in the Hindu Caste System), who believed in the unity of God and denounced superstition and caste.

Further, the composition and compilation of the Guru Granth Sahib was performed by the Sikh Gurus themselves, rather than being performed by their adherents and followers, an aspect that has been highlighted by historian-scholars while discussing the authenticity of the preachings of the different teachers and prophets of the world, as known to mankind today. When one visits a Gurdwara (a Sikh temple), the Guru Granth Sahib forms the main part of the Darbar Sahib or Main Hall. The holy book is placed on a dominant platform and covered in a very beautiful and attractively coloured fine cloth. The platform is always covered by a canopy, which is also decorated in expensive and very attractive coloured materials. The text in which the Granth is written is a script called Gurmukhi (literally "From the Guru's mouth"), which is considered a modern development of the ancient language called Sanskrit . History & Composition of Guru Granth Sahib Contents 10.5 Audio files Guru Nanak brought the Word of God to manifest upon Earth. Through his Hymns and Prayers ( Shabads ), he inspired and uplifted humankind to live a life of truth, righteousness and spirituality.

These enlightening words were sung by his companions, Bala and Mardana , and by the Sangats (congregations) tha grew up around Guru Nanak . In his later years at Kartarpur , it became customary for the members of the Sikh community to sing certain hymns on a daily basis: Japji in the morning; So Dar and So Purakh , the beginnings of Rehiras , in the evenings. Guru Angad , Guru Amar Das and Guru Ram Das all composed Shabads (hymns), and the Sikhs began to collect these in small books, called Pothis . Chanting these Shabads , the Sikhs became vehicles for the vibrations of the "Word of God", and they achieved a state of higher consciousness, a transcendent meditative union with God and Guru. Standardisation of Shabads A Granthi reads from the Sri Guru Granth Sahib on the first floor of Harimandir Sahib Even early in Sikh history, however, there were mal-quotations, and pretenders to the Throne of Spirituality. The elder brother of Guru Arjun , Prithia, composed his own hymns and passed them off as writings of Guru Nanak .

Although pothis existed of authentic Gurbani , there were many different collections of Shabads , and many differing versions of the same Shabads . Guru Arjun realized that a standardized, authenticated collection of the Guru’s Bani (called Gurbani) was needed to preserve the integrity of the Shabad. The most complete collection of Shabads of Guru Nanak , Guru Angad and Guru Amar Das was in the possession of Mohan , a son of Guru Amar Das . Retrieving the Pothi from Mohan Guru Arjun sent Bhai Gurdas to Mohan’s home in Goindwal , to request this collection of Shabads . Mohan felt slighted at having been passed over for Guruship — his father, Guru Amar Das, had seen the Divine Light in Guru Ram Das, and had bestowed the Guruship upon him. Mohan refused to answer the door when Bhai Gurdas knocked, and Bhai Gurdas returned to Guru Arjun empty-handed. Guru Arjun then sent Baba Buddha to Mohan’s house.

Baba Buddha was by then a very old and respected man in the Sikh community , having been a disciple of all the Gurus, from Guru Nanak through Guru Arjun . When Mohan did not answer Baba Buddha’s knock, he entered the house anyway. Inside, he found Mohan in a deep meditative trance. Mohan’s younger brother convinced Baba Buddha not to disturb him, and Baba Buddha also returned to Guru Arjun empty-handed. So it was that in 1603, Guru Arjun found it necessary to go in person to Mohan’s house, to retrieve the Shabads . When Guru Arjun approached Mohan’s house, rather than knocking he called out in a sweet voice, but there was no response. The Guru sat upon his doorstep and began to sing these lines: "Oh, Mohan, your mansion is so lofty, there is no other place like yours. Oh, Mohan, even the Saints adorn the door of your temple. Show compassion and kindness, Oh Kind Lord—be merciful to the poor.

Says Nanak, I am thirsting for the Blessed Vision of Your Darshan, Grant me this gift and I shall be happy." Mohan (in Punjabi) is one of the names of God, when calling upon Him as the Beloved. When Guru Arjun sang this Hymn, he was singing the Praises of God, in the form of a song to win Mohan’s heart. Mohan threw open the window and called out to Guru Arjun, "You stole the Guruship from my family, and now you come to steal what remains of my heritage!" Guru Arjun responded with sweet words: "Oh Mohan, your words are like no others, and your behavior is exemplary. Oh Mohan, you believe in the One God and treat all others as garbage. Says Nanak, please preserve my honor - all your servants seek Your Sanctuary." Mohan grumbled and protested, muttering about his claim to the Shabads. But finally, he came down and sat by Guru Arjun, as the Guru continued to sing, "Oh Mohan, the Sadh Sangat, the Company of the Holy, meditates upon You, and yearns to obtain the Blessed Vision of Your Darshan.

Oh Mohan, at the very last moment of life, death shall not approach You. All who worship You in thought, word and deed shall obtain Your Gifts. Even the impure, the stupid and the foolish obtain Divine Knowledge upon seeing You. Says Nanak, Oh God, You are present within all, You are above all." Gazing upon Guru Arjun’s enlightened face, feeling the love and radiance emanating from him, hearing the sweet words of love and humility, Mohan’s heart was softened, and opened at last. He acknowledged Guru Arjun’s true place upon the throne of Guru Nanak , and gave all of the Shabads in his possession to Guru Arjun. Work begins to compile the Aad Granth Guru Arjun then set to compile the Shabads into a single volume, the Adi Granth . He sifted through the Shabads which had been passed down from the first four Gurus, and filtered out those which had been added by imposters. Bhai Gurdas was the scribe who recorded the words of Guru Arjun.

When he asked Guru Arjun how he could distinguish between the true and the false Shabads , Guru Arjun replied, "Even in a great herd of cows and calves, the mother cow will recognize the cry of her calf, above all others. Just so, the True Shabad resonates truly, and is easily distinguished from the false." Guru Arjun added a great many of his own Shabads to those of Guru Nanak , Guru Angad , Guru Amar Das and Guru Ram Das . He also added Shabads of thirty-six Hindu and Muslim Saints, among them Kabir , Ravi Das , Naam Dev , Trilochan and Sheikh Farid . This was the first time any religion incorporated the works of sincere devotees of other religions into its own scripture; this reflects the universality of thought which underlies the Sikh belief in One God, and the one family of humanity as children of God. Guru Arjun left some blank pages in the Granth. When Bhai Gur Das asked the purpose of this, he answered that one of the Gurus to follow him would add the Shabads in their proper place at the proper time.

In time the shabads of Guru Teg Bahadur , the ninth Manifestation of the Guru’s Light, were added by Guru Gobind Singh and thus the Siri Guru Granth Sahib was complete. First installation of the holy Granth The Adi Granth was completed in 1604 , and installed in the Golden Temple ; Baba Buddha was appointed Guru's Granthi. Guru Arjun told his Sikhs that the Adi Granth was the embodiment of the Guru, and should be treated in the same fashion as they respect him. When Guru Arjun first completed the Adi Granth, he placed it upon his own bed and slept on the floor. Its words were written without any spaces or breaks, which nowadays is hard for most people to follow. Guru Gobind Singh , the tenth and last of the Sikh Gurus to take human form, dictated the entire Granth Sahib at Talwandi Sabo now called Damdama Sahib . Dhir Mal , the son of Baba Gurditta and grandson of Guru Hargobind , had taken possession of the Adi Granth; he refused to give it to Guru Gobind Singh when the Guru asked for it.

Dhir Mal taunted the Guru, "If you are a Guru, then prepare your own." Guru Gobind Singh recreates holy Granth Guru Gobind Singh proceeded to dictate it to Bhai Mani Singh , who recorded it on paper. While some have questioned the authenticity of this story, it is well for us to remember that, of course, Guru Gobind Singh was no ordinary person at all. And, in the old days of bards and story-tellers, it was not unusual for them to recite from memory entire epic poems. Hajis, for example can recite the entire Qur'an and many Hindus priests could recite the Mahabarata. In a time when many people could not read or write, oral traditions were very important. The Sri Guru Granth Sahib is like the Qur'an and the Gita and is set in the form of music and rhythm making them much easier to remember. Guru Gobind Singh included the Shabads of his father, Guru Teg Bahadur , but he did not include his own Shabads; instead, he placed them in a separate Granth, the Dasam Granth . The Dasam Granth is not revered as Guru, however.

The great task of re-writing the entire Guru was finally completed in 1705. The "Damdama Sahib Bir" as it is now called was then taken to Nanded where it was installed. Installation as Perpetual Sikh Guru Guru Gobind Singh installed this expanded version of the Adi Granth as Guru on October 20 , 1708 . This day is celebrated today as Guru Gadi Divas (Enthronement Day). At the time of his death, he declared that the Word of God embodied in the Siri Guru Granth Sahib was to be Guru for all time. He said, "O Beloved Khalsa, let any who desire to behold me, behold the Guru Granth. Obey the Granth Sahib, for it is the visible body of the Guru. Let any who desire to meet me, diligently search its Bani." Thus the Word of God, which has manifested as Guru in Nanak, and had passed through the ten incarnations of Guru, was now returned to its form as the Word, the Bani, the Shabad.

Structure of the Guru Granth Sahib The last page from the bir of Guru Granth Sahib handwritten by Pratap Singh Giani , located on the first floor of Sri Harimandir Sahib, Amritsar. Main article: Structure of SGGS Within it's 1430 pages, the shabads (hymns) of the Sri Guru Granth Sahib are arranged in thirty-one Ragas , the traditional Indian musical measures and scales. Within the Ragas , they are arranged by order of the Sikh Gurus , with the shabads of the Hindu and Muslim Saints following. The shabads are written in various meters and rhythms, and are organized accordingly. For instance, Ashtapadi - eight steps, or Panch-padi - five steps. The Sri Guru Granth Sahib is written in Gurmukhi script, but the shabads were written in many different languages including Punjabi , Sanskrit and Persian. Main article: Index of Guru Granth Sahib The original bir of Guru Granth Sahib did not contain an index. However, this is provided in some modern print of the bir to make it easy to find the location of some of the common banis .

For example, from the index, ( see main article here ) it can be seen that the Japji Sahib starts at page 1 and ends at page 8; Sukhmani Sahib is located from pages 262 to 296; the Bara Maha bani can is found at pages 133 to 136; The bani called Anand Sahib (Bliss) can be found at pages 917 to 922, etc. The Beginning The Guru Granth Sahib begins with the word " Ek Onkar " – The All Pervading Being. From this Word to the tenth Word “Gur-parshad” is called the Mool Mantra . After this is the rest of the composition called the Japji composed by Guru Nanak Dev . This comprises 38 Pauris or stanzas, a Prologue and an Epilogue. This is one of the morning prayer of the Sikhs. The next composition has two parts - (1) " So Dar " and (2) " So Purkh ". The Bani , "So Dar" contains 5 Shabads and "So Purkh" contains 4 Shabads .

This form most of the evening prayer of the Sikhs and is called the Rehras . After this is the Bani called Sohila (full name, Kirtan Sohila ), which contains 5 Shabads and is the bed-time prayer. The 31 Ragas Main article: Sikh Ragas The Adi Granth starts with the a non-raga section which begins with Japji as the first entry followed by Rehras and ending with Kirtan Sohila . Then begins the main section consisting of 31 Ragas or chapters. A raga is a musical structure or set of rules of how to build a melody. It specifies a scale, as well as rules for movements up and down the scale; which notes should figure more and which notes should be used more sparingly; etc. The result is a framework that can be used to compose or improvise melodies in, so that melodies in a certain raga will always be recognisable yet allowing endless variation. Within the 1430 pages are found Saloks of Bhagat Kabir , Sheikh Farid , Guru Tegh Bahadur , etc.

The closing section The Main section which consists of 31 chapters forming the the Raga section is followed by a brief closing section. This is composed of the Mundavani (The Closing Seal), a salok by Guru Arjan and the final composition of the SGGS, which is the Ragamala Historical Volumes of the Siri Guru Granth Sahib KARTARPUR VAALI BIR: As described above, Guru Arjun dictated the Adi Granth to Bhai Gur Das. This first volume, or Bir, was made in Amritsar and later transferred to Kartarpur, where it remains today. The opening lines are in the hand of Guru Arjun, and it bears the signature of Guru Hargobind at the end.

There are several blank pages, left by Guru Arjun to hold the writings of Guru Teg Bahadur.Apart frommany handwritten copies of Sri Guru Granth Sahib possessed by various persons and found in some gurdwaras the most important is the Bir recension at Kartarpur ,near Jullundur in the custody of Sodhi Amarjit Singh , a descendant of Dhirmal BHAI BANNO VAALI BIR: After completing the Adi Granth, Guru Arjun asked one of his Sikhs, Bhai Banno, to take the manuscript to Lahore to have it bound. During this journey, Bhai Banno had a copy made for his own use. He inserted a few Shabads of his own choosing, however. This version remains with his descendents.Hand written Manuscript of Bhai Banno wali Bir is said to be available at Gurdwara Banno Sahib in Kanpur city in India. DAMDAMA VAALI BIR: This is the volume dictated by Guru Gobind Singh at Damdama Sahib to Mani Singh. In it, Guru Gobind Singh included the Shabads of Guru Teg Bahadur.

The volumes of the Siri Guru Granth Sahib which preside over our Gurdwaras now are copies of this edition. Using the Gurmukhi Bir and the English Translation In the West, it has become common to use the English translation of the Siri Guru Granth Sahib in Gurdwara programs and Akhand Paaths, because many of the Western Sikhs are not fluent in Gurmukhi. This has served to bring many to the Feet of the Guru who otherwise may not have had the opportunity to experience the Shabad Guru. It should be noted, however, that it is ideal to install the full Gurmukhi Bir in the Gurdwara in order to fully experience and develop a relationship with the Guru. The English translation can be installed on a separate Palki on the side and serve to illuminate the sangat in the meaning of the Words of the Guru. The English translation may be used during an Akhand Paath in which the participants are not fluent in Gurmukhi. Howev er, if a special Gurdwara program is being planned, the English Akhand Paath days can be accomodated so that the full Gurmukhi Bir of Siri Guru Granth Sahib presides.

A Sikh is encouraged (but not a must) to learn to read Gurmukhi so as to deepen his or her experience of Gurbani and so that the full body of the Guru may be installed in the Gurdwara. Note: English and other translations of the Sre Guru Granth Sahib Ji should be considered as just another "style" (language) of talking/deitating/praising the guru. Trying to force a person to learn punjabi/gurmukhi is highly undesirable. Worldwide praise for the holy Granth Main article: Worldwide praise for the Guru Granth Sahib This is what Max Arthur Macauliffe wrote about the authenticity of the Guru's teaching The Sikh religion differs as regards the authenticity of its dogmas from most other theological systems. Many of the great teachers the world has known, have not left a line of their own composition and we only know what they taught through tradition or second-hand information. If Pythagoras wrote of his tenets, his writings have not descended to us. We know the teachings of Socrates only through the writings of Plato and Xenophanes. Buddha has left no written memorial of his teaching.

Kungfu-tze, known to Europeans as Confuscius, left no documents in which he detailed the principles of his moral and social system. The founder of Christianity did not reduce his doctrines to writing and for them we are obliged to trust to the gospels according to Matthew, Mark, Luke and John. The Arabian Prophet did not himself reduce to writing the chapters of the Quran. They were written or compiled by his adherents and followers. But the compositions of the Sikh Gurus are preserved and we know at first hand what they taught. Sikh Scriptures Amrit Savaiye .... "Guru Granth Sahib enshrines the message of universal brotherhood and good of all mankind." said Dalai Lama,The Spiritual Leader Of Tibetian Buddhism . ... "I am very much impressed about Sikhism and the bravery of it's followers.I have felt and rightly too that in the welfare of this religion lies the welfare of India." said Col.Phin Mubukant - Minister Of Religious Affairs in Thailand in 1963 . Miss Pearl S. Buck , a Nobel laureate, gives the following comment on receiving the First English translation of the Guru Granth Sahib (The Sikh Holy Book): ....

I have studied the scriptures of the great religions, but I do not find elsewhere the same power of appeal to the heart and mind as I find here in these volumes. They are compact in spite of their length, and are a revelation of the vast reach of the human heart, varying from the most noble concept of God, to the recognition and indeed the insistence upon the practical needs of the human body. There is something strangely modern about these scriptures and this puzzles me until I learned that they are in fact comparatively modern, compiled as late as the 16th century, when explorers were beginning to discover that the globe upon which we all live is a single entity divided only by arbitrary lines of our own making. Perhaps this sense of unity is the source of power I find in these volumes. They speak to a person of any religion or of none*. They speak for the human heart and the searching mind. ... (From the foreword to the English translation of the Guru Granth Sahib by Gopal Singh M.A. Ph.D. 1960)(bold added later) Dr Gopal Singh M.A Ph.D. (1960). Sri Guru Granth Sahib (English Version). World Book Centre. ISBN.

Message of Guru Granth Sahib The Guru Granth Sahib provides unique and unequalled guidance and advice to the whole of the human race. It is the torch that will lead humanity out of Kaljug , (the dark era) to a life in peace, tranquillity and spiritual enlightenment for all the nations of the World. The main message can be summaried as: Any person carrying out any Service or Sewa for SGGS MUST observe the following: Head must be covered at all times. Shoes must be removed outside the Guru's room. observe basic standards of personal hygiene. If you have to visit the toilet, have a shower and change your clothing before serving the Guru again. When reading from the Guru, you must cover your mouth... No eating or drinking while in service. No small talk while in Guru's service. While in the vicinity of SGGS , everyone should observe the following: Head must be covered at all times. Shoes must be removed, especially if indoors. When Guru Granth Sahib passes past one must show reverence and respect for the Guru. Environment Guru Granth Sahib should always be placed in an independent, well-ventilated and separate room.

The floor, walls and ceilings should be cleaned or washed as appropriate and suitably decorated. Maharaj has to be placed on a Manji Sahib. The dimension of the Manji Sahib must be at least 12 inches high, 36 inches wide and 18 inches deep. A canopy, of suitably material should always be placed over the Guru just below the ceiling. Guru's Attire: Clothing appropriate to the season is to be placed upon the throne of the Guru. In the summer, thin clothing and in winter, warm clothing i.e. a thick blanket/duvet must be used. The Plain white sheet that is placed under the Manji Sahib is to be of better quality, and separate, to that of the Granthi Singh. A Chaur Sahib should be provided besides the Guru with a small platform to house the Kar Parshad and other implements. On The Move Whilst the Guru is on the move the following should be observed: Five Singhs (Minimum of three) are to accompany the Guru at all times when travelling These Singhs are to remain bare-footed.

One Singh is to do Chaur Sahib Seva One Singh is to go ahead of Satguru and sprinkle water or wet flower petals. The Main Singh carrying the Guru must put a clean Rumalla on his Turban before carefully and with respect placing the Guru on this Rumalla. At all times, the Guru should be covered with a small Rumalla so that the Guru's Sarop is always fully "covered". The other two Singh walk besides the Main Singh – one on his left and the other on his right. In order to make the Sangat aware that the Guru is coming in their direction, gongs or other appropriate instruments are to be played or recitation of "Waheguru" at all times. When travelling by car, etc, if possible carry the Guru on the head or the lap. In each case a clean Rumalla must be place below the Guru. Other Considerations Maharaj is never to be placed in a closet or cupboard. No one should sit on a higher platform than the Guru. At night, the Guru should be placed on a separate independent bed or small cot.

See Also Sikh Religion – Guru Granth Sahib Ji The Living Guru Guru Granth Sahib Ji Shri Guru Granth Sahib Ji is a Granth (book) originally compiled by Fifth Guru and named as Adi Granth, and later recompiled by all the gurus that followed him. The Tenth Guru, Guru Gobind Singh Ji, appointed it as the Eleventh Guru. It is the ultimate teacher of the Sikhs. According to Guru Gobind Singh’s poet Sainapat, Bhai Nand Lal and Dhadi Nath Mal, all of who were present at Nander, a day before the Guru’s demise, the Sikhs enquired as to whom he was entrusting his Khalsa. Bhai Nand Lal in Rahitnama says the Guru replied he has three forms: nirgun (invisible), his word, and sargun (the visible). After his physical death, his soul would be invisible. His second form would be Adi Granth (not Dasam Granth): “Dusar Rup Granthji jan, Mera rup Granthji jan. Is men bhed nahin kuchh man.” The third form, sargun or the visible, was the Khalsa.

He added that he had bestowed his physical form upon his Khalsa. The Guru accompanied by Khalsa went to the place where Adi Granth had been installed. He opened the holy book, placed five paise and a coconut before it, bowed before it, then went around the sacred scripture five times, bowed every time, and declared it as the Guru for all times to come. Up until this time, the holy book was called Pothi Sahib. Guru Gobind Singh Ji named it Granth, consisting of two words, Gur and Ant meaning eternal Guru. He asserted: “In the future, whoever wishes to seek enlightenment, guidance and solace, let him read the holy granth. This is your Guru forever and ever till eternity. ” The Guru said that he was entrusting the Khalsa to the care of Akal Purukh (God). He affirmed: Dusara rup Granth ji jan Un ke ang mero kar man Jo sikh gur darshan ki chah Darshan karo granth ji ah. Jo mam sath chaho kar bat Granth ji parhe bichare sath.

jo muj bachan sunan ki chai Granth ji parhe sune chit lae Me mero rup Granth ji jan Is men bhed nahin kuchh man [The Granth is second myself (Guru Granth, not Dasam Granth, which was compiled later by Bhai Mani Singh). It should be taken for me. A Sikh who wants to see me, should have a look at the Granth. One who wishes to talk to me, should read the Granth and think over it. One who is anxious to listen to my talk, he should read the Granth and listen to its recitation with attention. Consider the Granth as my own self. Have not the least doubt about it.] Guru Gobind Singh Ji’s last sermon, which is now a part of the Sikh daily prayer after Ardaas: aagya bhai Akal ki Tabhi chalayo Panth, Sab Sikhan ko hukum hai Guru Manyo Granth. Guru Granth ji manyo pargat Guran ki deh. jo, prabh ko milna chahe khoj shabad men le [Under orders of the immortal being, the Panth was started.

All the Sikhs are enjoined to accept the Granth as their Guru. Consider the Guru Granth as a representation of the Guru’s body. Those who wish to meet God can find the way in its hymns.] Thus, the Eleventh Guru, Guru Granth Sahib Ji, was born. The holy scripture has 1430 pages of text in poetry form. It is full of devotion, meditation, and the grace of Guru and God. It includes hymns of more then 20 Hindu and Muslim saints of India. It is the only holy book in world, which was written by its founder of religion. The Bible was not written by Christ, neither was the Quran, but the Granth was written by all Gurus, from Guru Nanak to Guru Gobind. Guru Granth Sahib Ji also contains the hymns of famous saints of their time, who were irrespective of caste, creed, and religion. Mool Mantar The Mool Mantar (also spelt Mul Mantra) is the most important composition contained within the Sri Guru Granth Sahib, the holy scripture of the Sikhs; it is the basis of Sikhism.

The word “Mool” means “main”, “root” or “chief” and “Mantar” means “magic chant” or “magic portion.” Together the words “Mool Mantar” mean the “Main chant” or “root verse.” It’s importance is emphasized by the fact that it is the first composition to appear in the holy Granth of the Sikhs, and it appears before the commencement of the main section, which comprises of 31 Raags or chapters. Ik– There is ONE (Ik) reality, the origin and the source of everything. The creation did not come out of nothing. When there was nothing, there was ONE, Ik. Onkaar– When Ik becomes the creative principal it becomes Onkaar. Onkaar manifests as a visible and invisible phenomenon. The creative principle is not separated from the created. It is present throughout the creation in an unbroken form, ‘kaar’. Satnaam– The sustaining principle of Ik is Satnaam, the True Name, True Name. Kartaa Purakh– Ik Onkaar is the Creator and Doer (Kartaa) of everything, all the seen and unseen phenomenon.

It is not just a law or a system; it is a Purakh, a Person. Nirbhau– That Ik Onkaar is devoid of any fear, because there is nothing but itself. Nirvair– That Ik Onkaar is devoid of any enmity because there is nothing but itself. Akaal Moorat– That Ik Onkaar is beyond time (Akaal) and yet it exists. It is a form (Moorat), which does not exist in time. Ajooni– That Ik Onkaar does not condense and come into any birth. All the phenomenon of birth and death of forms are within it. Saibhang– That Ik Onkaar exists on its own, by its own. It is not caused by anything before it or beyond it. Gurprasaad– That Ik Onkaar expresses itself through a channel known as Guru, and it is through its own Grace and Mercy (Prasaad) that this happens. composition A composition or Shabad from Guru Granth Sahib.

The Sikh Gurus spoke Punjabi and developed a new writing script, Gurmukhī, for writing their sacred hymns.‪ Although the exact origins of the script are unknown,‪ it is believed to have existed in an elementary form during the time of Guru Nanak. According to Sikh tradition and the Mahman Prakash, an early Sikh manuscript, Guru Angad invented the script at the suggestion of Guru Nanak during the lifetime of the founder. The word Gurmukhī translates as “from the mouth of the Guru”. It was used from the outset for compiling Sikh scriptures. The Sikhs assign a high degree of sanctity to the Gurmukhī script, it is the official script for the Indian State of Punjab. The end part of the handwritten Adi Granth, by Pratap Singh Giani, on the first floor of Harmandir Sahib Guru Granth Sahib is divided by musical settings or ragas‪ into 1,430 pages known as Angs (limbs) in Sikh tradition.

It can be categorized into two sections: Introductory section consisting of the Mul Mantra, Japji and Sohila, composed by Guru Nanak; Compositions of Sikh gurus, followed by those of the bhagats who know only God, collected according to the chronology of ragas or musical settings (see below). The word raga refers to the “color”‪ and, more specifically, the emotion or mood produced by a combination or sequence of pitches.‪ A raga is composed of a series of melodic motifs, based upon a definite scale or mode of the seven Swara solmization’s,‪ that provide a basic structure around which the musician performs. Some ragas may be associated with times of the day and year. There are 31 ragas in the Sikh system, divided into 14 ragas and 17 raginis (minor or less definite ragas). Within the raga division, the songs are arranged in order of the Sikh gurus and Sikh bhagats with whom they are associated.

The ragas are, in order: Sri, Manjh, Gauri, Asa, Gujri, Devagandhari, Bihagara, Wadahans, Sorath, Dhanasri, Jaitsri, Todi, Bairari, Tilang, Suhi, Bilaval, Gond (Gaund), Ramkali, Nut-Narayan, Mali-Gaura, Maru, Tukhari, Kedara, Bhairav (Bhairo), Basant, Sarang, Malar, Kanra, Kalyan, Prabhati and Jaijawanti. In addition there are 22 compositions of Vars (traditional ballads). Nine of these have specific tunes, and the rest can be sung to any tune. Recitation Guru Granth Sahib is always the focal point in any Gurudwara, being placed in the centre on a raised platform known as a Takht (throne), while the congregation of devotees sits on the floor and bow before the Guru as a sign of respect. Guru Granth Sahib is given the greatest respect and honour. Sikhs cover their heads and remove their shoes while in the presence of this sacred text.

Guru Granth Sahib is normally carried on the head and as a sign of respect, never touched with unwashed hands or put on the floor. It is attended with all signs of royalty, with a canopy placed over it. A chaur sahib is waved above the book. Peacock-feather fans were waved over royal or saintly beings as a mark of great spiritual or temporal status; this was later replaced by the modern Chaur sahib. The founder of Christianity did not reduce his doctrines to writing and for them we are obliged to trust to the gospels according to Matthew, Mark, Luke and John. The prophet Muhammad did not himself reduce to writing the chapters of the Quran. They were written or compiled by his adherents and followers. But the compositions of Sikh Gurus are preserved and we know at first hand what they taught. Translations Translation of Guru Granth Sahib are available. Sikhs reject the concept of a sacred language and believe that Guru Granth Sahib can be accessed in many languages. English , Punjabi , Hindi .

Guru Granth Sahib Ji English Punjabi Download Bani Shabad Mobile Terms of Use Guru Granth Sahib The Guru Granth Sahib is the pivotal religious text of Sikhism , a sacred and fundamental religious book among the world’s great scriptures. It is considered as the eternal living Guru of Sikhs rather than any living person, the Supreme Spiritual Authority and Head of the Sikh religion. It was originally composed in 1469 by the Fifth Guru Arjan and named “Adi Granth”. Later it was supplemented and ruled by the following Gurus until 1708, when the “Guru Granth Sahib” was appointed Tenth Guru Gobind Singh as the eleventh Guru and Gure for all subsequent times. “Granth” – the ultimate teacher of the Sikhs. “Sikh” means: his devoted disciple. The Granth is written in Gurmukhi script, also the official script for writing the Punjabi language in India and means “originating from the mouth of the Guru”. After compiling the Granth, the Guru placed it in the newly-built Harmandir Sahib (Golden Temple) in Amritsar.

On August 30, 1604 in the Golden Temple Guru Arjan performed the first opening ceremony (parkash). Sri Guru Granth Sahib has several hymns from Sikh Guru and its presence in any building or place of prayer makes the place of high spiritual and religious importance thus it’s called Gurdwara (the abode of God). Sikhism is against praying the idol; instead the religion considers the holy book as the words from the Guru. Hence the Sri Guru Granth Sahib is placed in the Gurdwara, prayed and read daily during the prayer time. The Guru Granth Sahib is the central part of the Darbar Sahib and emphasises the importance of believing in God, refinement of the soul and spiritual salvation as a way to unite with the God. Full Shri Guru Granth Sahib Ji is a collection of hymns (Shabad) or Bani, divided by musical settings or ragas in 1430 Angs (pages) consisting of 6000 shabads (line compositions) that are set to rhythmic ancient Indian of music.

Guru Granth Sahib is categorized into two sections as: – Introductory consisting of the Mul Mantar, Japji and Sohila, composed by Guru Nanak; – Ragas that are compositions of Sikh gurus followed by the Sikh followers collected according to the chronology of ragas or musical settings. “Raga” refers to the “color” or the emotion produced by a combination of pitches, composed of a series of melodic motifs. The Ragas are arranged in pages and are called as Angs meaning limbs of the Sikh tradition. The ragas indicate specific mood and emotion produced by the pitches arising from the tones and may be associated with specific times of the day when they are more appropriate than others. The ragas are arranged in the Sri Guru Granth Sahib in the order of their Sikh gurus who have contributed them. With a total of 31 ragas, they are divided into 14 ragas and 17 raginis.

The most part of was composed by seven Sikh Gurus – Guru Nanak, Guru Angad, Guru Amar Das, Guru Ram Das, Guru Arjan, Guru Teg Bahadur and Guru Gobind Singh Sri Guru Granth Sahib also known as Adi Sri Granth Sahib Ji, forms the central part of the Darbar Sahib where the book is placed on a raised surface covered with an attractive coloured cloth under a canopy. Everyone entering the Gurdwara must cover their head and bow before Sri Guru Granth Sahib in respect and spend peaceful time listening to the hymns. Japji Sahib is a very popular prayer Sikh prayer, it appears at the beginning of the Full Guru Granth Sahib Ji. Some believe the Japji Sahib is the first composition of Guru Nanak Dev Ji (founder of Sikhism).

Download Guru Granth Sahib in English and Punjabi You can download Guru Granth Sahib, Japji Sahib, Sukhmani Sahib with lyrics in English and Punjabi on your iPhone or iPad with Dhur Ki Bani Mobile App Dhur Ki Bani App are developed further to include shabads in English and Punjabi from Shri Dasam Granth Sahib, Bhai Gurdas Vaaran and Kabit Saviyye.

Question: The 'Adi Granth Sahib' is a sacred text of which religion?
Answer: SIKHISM